In Vietnam when I was twenty-one a hand grenade or mortar round--thecircumstances made it difficult to determine which--blew me into a clear andbrilliant blackness. For the next thirty-seven years that glimpse of infiniteemptiness, so intimate, so familiar, kept me looking almost obsessively inesoteric books and far corners for an explanation of myself. Then, “suddenly,”the veil, as they say, was lifted.A few months after that occurrence, as my interest in reading began toslowly return, I found myself drawn mainly to the sayings and writings of oldmasters. What did Buddha have to say? What did Christ? Lao Tsu? Patanjali? Iwanted to read them with new eyes.Oddly, in those thirty-seven years of seeking, I had never read the

Ashtavakra Gita,

and indeed was barely aware of its existence. Then recently, as Isat at the bedside of a dying friend and teacher, another friend placed it in myhands. I opened it and was astonished. Here, in one concise volume, was all thatneeded to be said.I immediately acquired other versions and poured over them. Each hadits good points, but none of them spoke the way my inner ear was hearing.The literal transcriptions from Sanskrit were valuable as reference butrequired patient study to understand.English translations by Indian scholars made the meaning more clear, buttended to lack a certain rhythm, poetry and nuance of language I felt need of.Translations by native English-speaking scholars were better in thisregard, but sometimes ranged too far from the original, or just didn’t hit thenotes I was hearing.Then one day I wrote down a verse the way I heard it. I liked what I read.It was infectious. I couldn’t stop.There are a few conventions worth mentioning. Capitalized words likeSelf, Awareness, God, Absolute, Consciousness, Knowledge, Witness, That, This,Void, Light, All, One, Everything, Nothing, No-thing, Being, Me, You, It,Himself, Bliss, Supreme, Unity and Truth are used as synonyms, althoughsometimes in context subtle—and ultimately non-existent--differences may beintended. These words all point to What Is—the true nature of Reality.The words universe, world, creation and illusion are synonyms referringto the apparently real (but not) manifest world of physical objects, people,personal self, ideas, thoughts, gods, knowledge, concepts, myths, religions,history, memories, emotions, time, space—everything we perceive through themind and senses, including the mind and senses themselves. Maya.Synonymous words and phrases used to denote a “person” who hasrealized Self, who knows Truth, who perceives the Real include: wise one,desireless one, liberated one, liberated soul, great soul, sage and yogi.

Translator’s Introduction

The

Ashtavakra Gita

is an ancient spiritual document of great purity andpower. Pure, because it is relentlessly one-pointed. Every word is aimed attriggering Self-realization--no suggestions for self-improvement, no rules formoral behavior, no practical wisdom for daily life. Powerful, because the merereading—or repeated reading--of it can be enough to send a ripe mind reelinginto Truth.Little is known about the

Ashtavakra Gita.

Ashtavakra is a name thatappears in Indian lore, but almost certainly he did not write it. The author, likelyan anonymous sage, merely uses the characters of Ashtavakra and King Janakato set up a classic dialogue between guru and disciple. It quickly becomes aguru-guru dialogue, however, because after the first salvo of wisdom fromAshtavakra, Janaka realizes his true Self, and from then on they get into anadvaitic jam session of the highest sort.Because of this, some translators have done away with the dialogueformat and attributed everything to Ashtavakra. Indeed, since all the verses of the

Ashtavakra Gita

exist at the highest possible level of spoken wisdom, it wouldappear meaningless to attribute some to the teacher and some to his newly-enlightened disciple. There is nevertheless a story line set up in the

AshtavakraGita

, and for me it goes something like this:

Chapter 1:

It all starts when King Janaka asks the sage Ashtavakra how hecan attain Knowledge, detachment, liberation. Ashtavakra tells him.

Chapter 2:

It works! Upon hearing Ashtavakra’s words Janaka realizes hisTrue Nature. Enraptured, he describes the joy and wonder of his new state.

Chapter 3:

Ashtavakra is delighted for Janaka but sees inconsistencies. Hefires off a series of confrontational verses about attachment to worldly pleasure.

Chapter 4:

Janaka asserts that the Lord of the Universe can do as hepleases.

Chapter 5:

Ashtavakra does not disagree, but in a terse four verses pointsto the next step—dissolution.

Chapter 6:

Janaka says “I know that already,” matching him in style andnumber of verses.

Chapter 7:

Unable to leave it at that, however, Janaka goes on to furtherdescribe his enlightened state.

Chapter 8:

Still hearing too much “I” in Janaka’s language, Ashtavakrainstructs him in the subtleties of attachment and bondage.

Chapter 9:

Ashtavakra continues to describe the way of true detachment.

Chapter 10:

Ashtavakra hammers away at the folly of desire—no matterhow elevated or subtle.

Chapter 11:

Ashtavakra further describes the state of desirelessness towhich he points.